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 is indeed prepared to admit that certain trifling additions to and alterations in the Fasti were probably made by Idatius. For the latter use of the Fasti Idatiani, the East Roman Fasti as the Ravenna annals are the West Roman Fasti (Wattenbach, i. 49), see Holder-Egger's art. Die Chronik des Marcellinus Comes und der Oströmischen Fasten, Neues Archiv, etc. ii. 44.

The Chronicon Parvum Idatii is the work of an unskilful abbreviator of the larger Chronicle, who adds a continuation to the time of Justinian. It must not be confused with the excerpta from Idatius made under Charles the Great.

Besides the references already given see Adolf Ebert, ''Allgemeine Gesch. der Litt. des Mittelalters im Abendlande, i. 1874; Teuffel, Gesch. der Römischen Litt.'' 1875.

[M.A.W.]

Ignatius (1), St. (called Theophorus), Oct. 17, the 2nd bp. of Antioch (c. 70–c. 107), between Evodius and Hero. He is sometimes reckoned the 3rd bishop, St. Peter being reckoned the first (Bosch, Pat. Ant. in Boll. Acta SS. Jul. iv. introd. p. 8; Le Quien, Or. Chr. ii. 700).

The question of the life and writings of Ignatius, including the connected subject of the Ep. of Polycarp to the Philippians, has been described by M. Renan as the most difficult in early Christian history next to that of the fourth gospel.

I. About 165 Lucian in his satire de Morte Peregrini relates (cc. 14–41) that Peregrinus was made a prisoner in Syria. The Christians of Asia Minor sent messengers and money to him according to their usual custom when persons were imprisoned for their faith. Peregrinus wrote letters to all the more important cities, forwarding these by messengers whom he appointed (ἐχειροτόνησε) and entitled νεκραγγέλους and νερτεροδρόμους. The coincidence of this story with that of Ignatius, as told afterwards by Eusebius, would be alone a strong evidence of connexion. The similarity of the expressions with the πρέπει χειροτονῆσαί τινα ὃς δυνήσεται θεοδρόμος καλεῖσθαι of ad Pol. vii. would, if the words stood alone, make it almost certain that Lucian was mimicking the words of the epistle. These two probabilities lead us to believe that the composition was by one acquainted with the story and even some of the letters of Ignatius. (Renan, i. 38; Zahn, i. 517; Pearson, i. 2; Denzinger, 85; Lightfoot, ii. See Authorities at the foot of this art.)

Theophilus, bp. of Antioch (fl. before 167), has a coincidence with Ignat. ad Eph. xix. 1, where the virginity of Mary is said to have been concealed from the devil. Irenaeus, c. 180 (adv. Haer. iii. 3, 4), bears witness that Polycarp wrote to the Philippians, and (v. 28) mentions how a Christian martyr said, "I am the bread-corn of Christ, to be ground by the teeth of beasts that I may be found pure bread"—words found in Ignat. ad Rom. iv. 1. the passage of Irenaeus is quoted by Eusebius (H. E. iii. 36) as a testimony to Ignatius. Origen, early in 3rd cent., ''Prol. in Cant. (Op.'' ed. Delarue, iii. 30), writes, "I remember also that one of the saints, by name Ignatius, said of Christ, 'My love was crucified'"—words found in Ignat. ad Rom. vii. 2. Origen also (Hom. in Luc. vol. iii. 938) says, "I find it well written in one of the epistles of a certain martyr, I mean Ignatius, 2nd bp. of Antioch after Peter, who in the persecution fought with beasts at Rome, that the virginity of Mary escaped the prince of this world" (Ignat. ad Eph. xix. 1).

Eusebius, early in 4th cent., gives a full account which explains these fragmentary allusions and quotations. In his Chronicle he twice names Ignatius as 2nd bp. of Antioch after the apostles; in one case adding that he was martyred. In his Ecclesiastical History, besides less important notices of our saint and of Polycarp, he relates (iii. 22, 37, 38, iv. 14, 15) how Ignatius, whom he calls very celebrated among the Christians, was sent from Syria to Rome to be cast to the beasts for Christ's sake. When journeying under guard through Asia he addressed to the cities near places of his sojourn exhortations and epistles. Thus in Smyrna, the city of Polycarp, he wrote to Ephesus, Magnesia, and Tralles. He wrote to the Romans, begging them not to impede his martyrdom. Of this epistle Eusebius appends § v. at length. Then he tells how Ignatius, having left Smyrna and come to Troas, wrote thence to the Philadelphians and Smyrnaeans and to Polycarp. One sentence from Smyr. iii. Eusebius copies as containing a saying of Christ not otherwise handed down. The Apostolical Constitutions, in their uninterpolated form as known to us through the Syriac trans. of the Didascalia, in several places coincide very strikingly with the shorter Greek or 7 Vossian epistles. An epistle which passes under the name of Athanasius, and which if not by him is by a contemporary writer, quotes a passage from ad Eph. vii. 2, as written by Ignatius, who after the apostles was bp. of Antioch and a martyr of Christ. (See, as to the genuineness of this epistle, Cureton, lxviii.; Zahn, i. 578.) St. Basil (ed. Ben. ii. 598) quotes, without naming Ignatius, the familiar sentence from ad Eph. xix. 1, concerning Satan's ignorance of the virginity of Mary. St. Jerome's testimony is dependent on that of Eusebius. St. Chrysostom (Op. vol. ii. 592) has a homily on St. Ignatius which relates that he was appointed by the apostles bp. of Antioch; was sent for to Rome in a time of persecution to be there judged; instructed and admonished with wonderful power all the cities on the way, and Rome itself when he arrived; was condemned and martyred in the Roman theatre crying, Ἐγὼ τῶν θηρίων ἐκείνων ὀναίμην; and his remains were transferred after death with great solemnity to Antioch. (Zahn [i. 33–49] does not believe that the genuine writings of Chrysostom shew that he was acquainted with the writings of Ignatius. But see the other side powerfully argued by Pearson, i. 9; Denzinger, 90; Lipsius, ii. 21.) Theodoret frequently cites the 7 Vossian epistles, and mentions Ignatius as ordained by St. Peter and made the food of beasts for the testimony of Christ. Severus, patriarch of Antioch (513–551), has a long catalogue of sayings from Ignatius, in which every one of the 7 epistles is laid under contribution. These are to be found in Syr. in Cureton, in Gk. in Zahn (ii. 352). Cureton